Integrating First Nations and Metis Content and Perspective
Pre-Kindergarten
Sun, Earth, Moon, and Stars
Name of Teacher: Lisa Zacharias
Name of School: Stobart Elementary Community School
School Division: Prairie School Division No. 246
Address of School: 616 Front Street Duck Lake SK. S0K 1J0
Rationale:
The sun, earth, moon, and stars are considered to be very spiritual and living things in First Nations
culture. They are seen as important things because they are needed to provide life to all living things.
(Appendix 4). These elements are all at the center of the medicine wheel, meaning that they are needed
in order for everything outside of that to survive.(Appendix 5)
Incorporating Medicine Wheel Philosophy
Spiritual Students will learn the importance of four elements.
Physical Students will learn the effects of each element on all living things.
Emotional Students will learn to appreciate what each element does for all living things.
Mental Students will learn how to prepare for the different elements.
Engaging Activities General activities
Choose natural items from outdoors to create a story bag. Place Items in a story bag, and have
students pick one item out and tell a story about that item. (Appendix 4)
Invite a local Elder in to discuss each of the four elements and their importance to our lives.
You can use the sun to explore your shadows and shadow of other objects.
General activities – The following are a few ideas and invitations that you may set out for
students. With books and pictures to guide them, they will create wonderful things. These
thoughts are not meant to be teacher led and could take an unexpected turn at any time!
o Constellations – boxes, scissors, glow-in-the-dark stars, construction paper, hole
punches, light bright
o Stars - Construction paper, white paint, spray bottle
o Sun – prisms, natural light, flashlights, paper, markers
o Moon craters – layer flour, & cocoa powder, drop in balls, bearings
o Earth, moon, sun – Balls, flashlights
Suggested Resources:
Adams, L. (2009). Skipping Rocks. Canada: Eagle Crest books.
Adams, L. (2009). The Enormous Rock. Canada: Eagle Crest Books.
Ahenakew, F. (1999). Wisahkecahk Flies To The Moon. Winnipeg, Manitoba: Pemmican Publications Inc.
Armstrong, J. C. (1984). Neeka and Chemai. Penticton, British Columbia: Theytus Books.
Balantyne, B. (1997). Wesakejack and the flood. Bain and Cox.
Baylor, B. (1974). Everybody Needs A Rock. New York: Aladdin Paperbacks.
Bear, J. (1979). The Legend of Big Bear, Little Bear and the Stars. Sasaktoon: Saskatchewan Indian
Cultural College.
Bruchac, M. C. (1994). Oot-Kwah-Tah, The Seven Star Dancers. In M. C. Bruchac, Keepers of the Night
(pp. 63-65). Saskatoon: Fifth House Publishers.
Bruchac, M. J. (1988). Four Worlds: The Dine Story of Creation. In M. J. Bruchac, Keepers of the Earth
(pp. 31-37). Calgary: Fifth House.
Bruchac, M. J. (1988). How Coyote was the Moon. In M. J. Bruchac, Keepers of the Earth (pp. 111-115).
Calgary: Fifth House.
Bruchac, M. J. (1988). How Fisher Went to the Skyland: The Origin of the Big Dipper. In M. J. Bruchac,
Keepers of the Earth (pp. 117-125). Calgary: Fifth House.
Bruchac, M. J. (1988). How Grandmother Spider Stole the Sun. In M. J. Bruchac, Keepers or the Earth (pp.
49-53). Calgary: Fifth House.
Bruchac, M. J. (1988). Keepers of the Earth Native Stories and Environmental Activities For Children.
Calgary, Alberta: Fifth House Ltd.
Bruchac, M. J. (1988). Loo-Wit The Fire Keeper. In M. J. Bruchac, Keepers of the Earth (pp. 41-47).
Calgary : Fifth House.
Bruchac, M. J. (1988). Of science and Indian Myths. In M. J. Bruchac, Keepers of the Earth (pp. 3-5).
Calgary: Fifth House.
Bruchac, M. J. (1194). The Creation Of Moon. In M. J. Bruchac, Keepers of the Night (pp. 67-91).
Saskatoon: Fifth House Publishers.
Bruchac, M. J. (1988). The Earth on Turtles Back. In M. J. Bruchac, Keepers of the Earth (pp. 25-28).
Calgary: Fifth House.
Budd, L. (1971). Full Moons Indian Legends of the Seasons. Chicago: Rand McNally & Company.
Caduto, M. J., & Bruchac, J. (1991). Keepers of the Animals. Golden, Colo: Fulcrum.
Cameron, A. (1987). How Raven Freed the Moon. Madeira Park: Harbour Publishing Co Ltd.
Campbell, M. (1976). People of the Buffalo. Vancouver, BC: J.J. Douglas Ltd.
Cleaver, E. (1978). How Summer Came to Canada. Toronto: Oxford University Press.
Elliot, M. (2004). Empowering the Spirit II. Owen Sound, ON: Ningwakwe Leaning Press.
Eyvindson, P. (1993). The Missing Sun. Winnipeg, Manitoba: Pemmican Publications, Inc. .
Eyvindson, P. (1987). The Wish Wind. Winnipeg: Pemmican Publications Inc.
Eyvindson, P. (1992). The Yesterday Stone. Winnipeg: Pemmican Publications.
Friesen, J. W. (2005). The Day Spider Brought Light. In J. W. Friesen, Even More Legends of the Elders
(pp. 11-13). Calgary: Detselig.
Friesen, J. W. (2004). Trickster and the Sun. In J. W. Friesen, Still More Legends of the Elders (pp. 19-20).
Calgary: Detselig Enterprises.
Goble, P. (1983). Star Boy. Scarsdale: Bradbury Press.
Hadubiak, M. (2007). All About the Aboriginal Caretakers of Canada: From A-Z Headstart-Grade 1 .
Saskatoon, SK.: Maxine Hadubiak.
Hawker, B. (2005). Empowering the Learner 2. Owen Sound, ON: Ningwakwe Leaning Press.
Kalman, B. (2006). Native North American Wisdom and Gifts. St Catharines, Ontario: Crabtree Publishing
Company.
Krensky, S. (2009). How Coyote Stole the Summer. Minneapolis, MN: Milbrook Press.
Kusugak, M. A. (2001). hide and Seek. Friesens: Annick Press.
Kusugak, M. A. (1993). Northern Lights The Soccer Trails. Toronto: Annick Press.
Kusugak, M. A. (1999). Who wants rocks? Friesens: Annick Press Ltd.
Lam, S. S. (2009). Gradnfather what is a sweat lodge? Native Reflections.
MacDonald, R. L. (2008). A Native American Thought of it. Toronto: Annick Press.
MacDonald, R. L. (2008). A Native American Thought of it. Toronto: Annick Press.
McLellan, J. (1991). Nanabosho Dances. Winnipeg: Pemmican Publications Inc.
McLellan, J. (1994). Nanabosho hoe Turtle Got its Shell. Winnipeg: Pemmican Publications Inc.
McLellan, J. (1990). Nanabosho Steals Fire. Winnipeg: Pemmican Publications Inc.
Office of the Treaty Commissioner. (2008). Teaching Treaties in the Classroom, A Resource Guide for
Grade 2. Saskatoon, SK: Office of the Treaty Commissioner.
Office of the Treaty Commissioner. (2008). Teaching Treaties in the Classroom, A Treaty Resouce Guide
for Grade 3. Saskatoon, SK: Office of the Treaty Commissioner.
Office of the Treaty Commissioner. (2008). Treaty Essential Learnings We Are All Treaty People.
Saskatoon: Office of the Treaty Commisioner.
Office of Treaty Commisssioner. (2008). Introduction to Grade 1. In O. o. Commisssioner, The Lifestyles
of First Nations Peoples Before and After The Arrival of the Newcomers Teaching the Treaties in the
Classroom A Treaty Resource Guide for Grade 1 (pp. 14-15). Office of Treaty Commisssioner.
Oughton, J. (1992). How the Stars fell into the sky. New York: Sandpiper Houghton Mifflin Books.
Plain, F. (1994). Grandfather Drum. Winnipeg, MB: Pemmican Publications.
Porter, R. b. (1979). First Winter, First Summer. Toronto: A Westport Group Book.
School, I. (1999). The Lonely Inuksuk. Toronto: Schlastic.
Seattle, C. (1991). Brother Eagle, Sister Sky. New York: Dial Books.
Swamp, C. j. (1995). Giving Thanks: A Native American Good Morning Message. New York: Reading
Rainbow Book.
Taylor, C. (1997). The Messenger of Spring. Plattsburgh, New York: Tundra Books of Northern New York.
Toye, W. (1979). The Fire Stealer. Toronto: Oxford University Press.
Umpherville, T. (19951). The Spring Celebration. Winnipeg, Manitoba: Pemmican Publication Inc. .
Waboose, J. B. (2000). Sky Sisters. Toronto: Kids Can Press.
Wallace, M. (2009). I is for Inuksuk. Toronto: Maple Tree Press.
Wallace, M. (2008). Inuksuk Journey. Toronto: Maple Tree Press.
Wallace, M. (2001). Make Your own Inuksuk. Hong Kong: Maple Tree Press.
Outcome
Examine how the four elements affect our daily lives, and all living things around us.
Sun
Father sun is here to guide us with his light and watch over us as he travels around the Earth. He is
the source of inspiration and energy. He is needed for all living things on Mother Earth.
In Inuvik there are many days when the sun doesn’t shine because of the Earth’s tilt. The
following legends and stories deal with the disappearance or creation of the sun.
o The Missing Sun (Eyvindson, The Missing Sun, 1993)
o The Day Spider Brought Light (Friesen, 2005)
o How Grandmother Spider Stole the Sun (Bruchac M. J., How Grandmother Spider Stole
the Sun, 1988)
The sun is very powerful and provides us with lots of energy. The following stories deal with the
energy of the sun.
o Still More Legends of the Elders Trickster and the Sun (Friesen J. W., 2004)
o Star Boy (Goble, 1983)
o Loo-Wit the Fire Keeper (Bruchac M. J., Loo-Wit The Fire Keeper, 1988)
Stars
Stars ever changing positions have been the basis for many First Nations cultures calendars. They
are also believed to be any person that has departed our Earth.
The following legends are about the creation of stars
o How the Stars Fell into the Sky (Oughton, 1992)
o Oot-Kwah-Tah, The Seven Star Dancers p. 63-67 (Bruchac M. C., 1994)
o The Legend of Big Bear, Little Bear and the Stars (Bear, 1979)
Constellations are an important part of the sky. The following legends explain how they came to
be.
o How Fisher went to Skyland: The Origin of the Big Dipper (Bruchac M. J., How Fisher
Went to the Skyland: The Origin of the Big Dipper, 1988)
o Oot-Kwah-Tah, The Seven Star Dancers p. 63-67 (Bruchac M. C., 1994)
Northern Lights are believed to be any person that has passed on dancing in the sky. The
following books are about the Northern Lights.
o Northern Lights the Soccer Trails (Kusugak, Northern Lights The Soccer Trails, 1993)
o Sky Sisters (Waboose, 2000)
o Oot-Kwah-Tah, The Seven Star Dancers p. 63-67 (Bruchac M. C., 1994)
Earth
Aboriginal peoples highly respect the earth as being our provider and caregiver, therefore earth is
regarded as Mother Earth in many Aboriginal cultures. (Appendix 2) The Earth is our educator, lifeblood,
and many gifts have been learned and are used from the earth and its’ resources.
The following legends are creation stories about how the earth came to be.
o The Earth on Turtle’s Back (Bruchac M. J., The Earth on Turtles Back, 1988)
o Of Science and Indian Myths (Bruchac M. J., Of science and Indian Myths, 1988)
o Four Worlds: The Dine Story of Creation (Bruchac M. J., Four Worlds: The Dine Story of
Creation, 1988)
o Wesakejack and the flood (Balantyne, 1997)
o Brother Eagle, Sister Sky (Seattle, 1991)
Iroquois families were Canada’s first farmers. (Hadubiak, 2007)
It is important to give thanks to Mother Earth for all the things that she provides us. When
taking things from mother Earth it is important to leave her an offering. (Appendix 3)
o Giving Thanks (Swamp, 1995)
o Nanabosho Dances (McLellan J. , Nanabosho Dances, 1991)
The following website explains symbolism and meaning of Earth.
o http://www.shannonthunderbird.com/symbols_and_meanings.htm accessed on
(04/05/11)
Moon
Grandfather moon watches over us during the nights and is there to regulate everything. Many first
Nations people use the moon phases as their calendar.
These legends are ways of understanding the phases of the moon. Ceremonies and life patterns
would take place according to the different moon phases. The moon phases have different
meanings of significance. The moon is here to guide us.
o Full Moons Indian Legends of the Seasons (Budd, 1971)
o Wisahkecahk Flies To The Moon (Ahenakew, 1999)
The following legends and stories deal with the creation of moon.
o How Raven Freed the Moon (Cameron, 1987)
o Keepers of the Night The Creation of Moon (Bruchac, 1194)
o How Coyote was the Moon (Bruchac M. J., 1988)
Appendices Table of Contents
Appendix 1 Understanding Oral Tradition and Legends
Appendix 2 Mother Earth
Appendix 3 Offerings
Appendix 4 Sun, Earth, Stars, Moon as living things.
Appendix 5 Medicine Wheel
Appendix 1 Understanding Oral Tradition and Legends
Oral history is a way to store knowledge and pass it along by word of mouth. Legends
and stories are part of the oral history of First Nations peoples. These stories have many
themes: the creation, trickster and animal stories that teach about the beliefs and values
of these cultures. They are entertaining, humorous and easy to understand. They tell about
the world of animals, plants, the sky and the universe. Stories differ from nation to nation
but have similarities, too. First Nations cultures have their own languages, traditions and
customs that are learned through storytelling and ceremonies.
The Elders in First Nation cultures are usually the ones who tell these stories. Elders
are very important in First Nation cultures because they are wise and knowledgeable about
their traditional teachings and spiritual ceremonies. They taught children how to live in
balance and harmony with the environment. The Elders told stories to the children so they
could learn the beliefs and values of their cultures. Many First Nations Elders continue to
pass on these teachings and ceremonies today.
Retrieved from: http://www.otc.ca/TEACHERS/TTIC_K6_and_TELS/.(accessed 11/04/09)
Within First Nations societies, storytelling is an important developmental and
educational tool, and is a central characteristic of their rich oral traditions. Legends, stories
and teachings, which remained intact, were passed down from generation to generation
over thousands of years. Storytelling was not only used as an important instructive tool, it
was also a means of entertainment during the long winter season.
The stories include prayers, songs and dances, which also have a type of story in them.
Some stories provide practical instruction on traditional living, such as food preparation,
child rearing, friendship, love, hunting routes, bird migrations, family lineage, and
prophecies that describe major ecological and spiritual events.
First Nations peoples give great honour to their ancestors because without them, there
is no gift of life. One of the most important and common themes is creation stories, which
explain how life began on Earth and how each First Nation came to be. Each story is part
of a greater whole, providing the particulars on spiritual, emotional, mental and physical
teachings – in particular the “natural laws” that remain inherent in traditional teachings
and tell how to live in balance with creation.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 1, pg. 31
Office of the Treaty Commissioner (2008)
Among Native North American cultures there were certain stories that were usually told at specific
times of the year. Northeastern Indians told stories during the long cold season between the first and
last frosts. Although you may not be able to restrict your use of these stories to this period of time, it is
good to point out to children the traditional storytelling seasons.
Keepers of the Animals, pg. 10, (Caduto & Bruchac, 1991)
Drums are often used to tell stories, many elders that use a drum with first light some sweetgrass and
with the smoke they will smudge the four directions, the drum and himself. Smudging will enable to
storyteller to give good, honourable stories. Legends and stories are traditionally told in the cool
months as Mother Earth prepares for the long sleep of rest and rejuvenation and as the animals prepare
for hibernation and migration.
Grandfather Drum (Plain, 1994)
“Of Science and Indian Myths” from Keepers of the Earth (Bruchac M. J., Keepers of the Earth
Native Stories and Environmental Activities For Children, 1988) is a legend that explains the
origin of storytelling.
Characteristics of Oral Tradition Taken from Treaty Essential Learnings, We Are All Treaty People (Office of the Treaty Commissioner,
2008)
Oral tradition transmits the First Nations’ worldviews, including the values, beliefs and the “essence” of
the nations.
Oral tradition requires the ability to listen and understand.
Oral traditions are repetitious so teachings can be understood and will not be lost.
Oral traditions encompass values, customs, beliefs, traditions, songs, ceremonies, history and
information about events.
Oral traditions are still practised today by Elders who pass on important wisdom and knowledge that are
invaluable to the culture, language and spirituality of their people.
Elders acknowledge the source of oral history.
Oral traditions were shared only if they imparted accurate information.
Oral traditions follow strict laws of respect.
Treaty Essential Learnings, We Are All Treaty People (Office of the Treaty Commissioner, 2008)
Appendix 2 First Nations and the Land
First Nations peoples have a deep connection with all life forms on Mother Earth provided to
them by the Creator. They believe(d) the Creator gave them “natural laws” that ensured they
would live in balance and harmony with all of creation. First nations peoples had deep respect
for the land, the plants and animals, for these entities provided everything they needed to live.
These nations gave thanks every day for all of creation through spiritual ceremonies in the form
of prayers. Feasts, pipe ceremonies, lodges, songs and dances.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 1, pg. 14
Office of the Treaty Commissioner (2008)
The First Nations were well adapted to the natural environment: they were
knowledgeable about the geography of the land; they were experts at hunting, trapping and
gathering food; they knew how to survive the harsh winters; they had a special relationship
with the land and they respected all living things. As natural conservationists, they used only
what was necessary for survival and did not abuse the land, nature or the environment.
First Nations peoples used plants, animals and other resources carefully so that their children
and grandchildren would be able to use them as well. They cared for these resources as a way
of respecting the land which they believed the Creator gave them; therefore, they treated the
resources and took what it had to offer as gifts. First Nations peoples realized their relationship
to the land gave them the big responsibility of caring for the natural resources.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 3, pg. 27
Office of the Treaty Commissioner (2008)
First Nations peoples are spiritual in nature. The Creator provided many spiritual ceremonies to
First Nations peoples so they would be able to show their appreciation and spiritual connection
to him. These ceremonies are carried out in recognition of certain life achievements and events
which have special significance. Ceremonies are a means of showing respect and gratitude to
the Creator, to others and to the natural world.
Teaching Treaties in the Classroom, A Treaty Resource Guide for Grade 2, pg. 26
Office of the Treaty Commissioner (2008)
First Nations peoples only use what was needed from the land. In recognition of thanks an
offering would be made back to Earth. Offerings are made during hunting and gathering of
different plants and foods. Most commonly used as an offering was tobacco. As plants and
animals were taken from the Earth tobacco was offered with a prayer of thanks in which it is
believed that the offering and prayer would please the Earth and the resources and allow for
replenishing to take place.
Appendix 3 Offerings
Traditional tobacco has been used by many Aboriginal people in ceremonies, rituals and prayer
for thousands of years. Using tobacco in non-traditional ways like smoking cigarettes or
chewing tobacco or snuff is abuse of its traditional purpose.
"Traditional tobacco is our SACRED connection to our Creator."
- Pauline Shirt
Elder, Cree Nation
For more information about Traditional Tobacco Use follow the link below:
http://www.tobaccowise.com/cms/One.aspx?portalId=44644&pageId=46570
“tobaccowise” accessed on 01/13/10
Traditional Tobacco Use
Tobacco is often smoked in a sacred pipe during certain ceremonies. Tobacco acts as a
communication link between the people and the Creator. Thus when tobacco is smoked from a
pipe or burned as an offering, all thoughts, feelings, and prayers are carried in the tobacco
smoke directly to the Creator.
Tobacco is not always burned. It is also used as a means of giving thanks. Before and after
killing an animal such as a deer, a hunter will often say a prayer while holding the tobacco in his
left hand (the one closest to his heart) to give thanks to the Creator and to the animal for giving
up its life so that the hunter can feed his family. First Nations people will also place tobacco on
the ground and say a prayer as an offering when picking medicines to give thanks to Mother
Earth.
Peterborough County-City Health Unit.
http://pcchu.peterborough.on.ca/TUP/TUP-traditional.html “traditional tobacco use”
accessed on 01/13/10
See People of the Buffalo by Maria Campbell last paragraph of pg. 14 (Campbell, 1976)
Appendix 4 Sun, Earth, Stars, Moon as living things.
First Nations peoples shared a common belief that humans were one entity of the world and the most
dependent of all entities. Humans were not superior to the rivers, forests, animals and plants. First
nations peoples believed that the Creator gave them everything they needed to survive and live full and
productive lives. They took only what they needed for their survival and did not interfere with the
natural environments. The First Nations knew that they had to adapt to the land rather than altering or
transforming the land to suit their needs. The First Nations developed the knowledge, skills and tools
that assisted them to live in balance and harmony with nature.
(Office of Treaty Commisssioner, 2008)
The following circle of life model indicates the entities in which we are most dependent on. The entities
within the circle are important for our survival as well as to live a balanced life. If one thing in the circle
is not nurtured then we become unbalance.
Circle of Life
EARTH
M
O
O
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EARTH
GRASSES
CHILDHOOD
WINGED ONES
HONESTY
ORDER
FOUR LEGGED
SOUTH - SUMMER
TREES
AIR
NORTH -WINTER
DEATH/OLD AGE
HARMONY
CREATOR
PURITY
STARS
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by Lamarr Oksasikewiyin. “Traditional First Nations Spirituality lamarr”. Accessed on accessed on 03/04/11. Retrieved from: http://naicam.nesd.ca/~currcorner/files//u6/TradFNSpirit(2).ppt)
Appendix 5 The Medicine Wheel
The First Nations peoples’ common worldviews are formulated by interrelated components such as
spirituality, values, knowledge, culture, oral traditions, language, technology, and the natural world.
These influential components comprise social, economic, and belief systems.
Treaty Essential Leanings We Are All Treaty People
Office of the Treaty Commissioner (2008)
Information below is quoted from:
Empowering the Spirit II, pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5, (Hawker,
2005)
Purpose:
The four directions of the medicine wheel are gifts given by the Creator. It represents change, equality,
unity and interconnectedness with all creation. The medicine wheel is a circle of hope and of healing. It
contains many stories and many teachings. We will never see in our lifetime all the wisdom that comes
from these doorways. Every entity is considered a life form as it is essential for survival and balance.
Every life form has a spirit, from the tiniest insect to the largest rock. The medicine wheel helps people
balance and heal themselves and use it to provide a sense of direction and guidance to their lives. It
helps people achieve a greater understanding of themselves in relation to all of creation.
Shape:
The spiral within the wheel represents change and moving toward another level of growth and
development. The life force of all existence moves in a clockwise circular manner, representing
wholeness and continuity. All of life forms within the circle will go through these cycles. The wheel is an
important tool because of its constant movement. When the earth completes a full cycle of the four
seasons, we also mature and grow as we complete a full circle. The circle is a sacred symbol used by
most aboriginal people. There is no beginning and no end. When sitting in a circle all are equal; no one
is greater than anyone else. We can see all who is in the circle and know what strengths the circle holds.
The circle shape also keeps us in mind of the many circles found within Creation. It remind us of the sun
and the moon. Not only is their shape a circle, but so also is their journey. The natural cycles of life
move in a circle. Think of the four seasons.
Examples of Gifts from Creator within the Quadrants
Four Direction east, south, west, north
Four seasons spring, summer, fall, winter
Four original races Caucasian, Firs Nations, African, Asian
Four principles of life love, honesty, unselfishness, purity
Four stages of life child, adolescent, adult, elder
Four parts of self physical, mental, emotional, spiritual
Four medicines sage, tobacco, sweetgrass, cedar
Four types of animals winged ones, two legged, four legged, flyers, swimmers
Four elements sun, water, air, earth
Empowering the Spirit II, pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5,
(Hawker, 2005)
Understanding the 4 Parts of Self - Making personal connections within your medicine wheel?
Physical: What are you putting in your body that makes it weak?
Mental: What is causing stress in your life?
Emotional: Share a story that relates to your feelings.
Spiritual: When was the last time you participated in a ceremony?
Empowering the Spirit II, pg. 3, (Elliot, 2004) and Empowering the Learner 2, pg.5,
(Hawker, 2005)
For other traditional teachings go to:
www.fourdirectionsteachings.com (accessed 19/04/08)
Teaching Treaties in the Classroom, A Resource Guide for Grade 1, pgs. 26-27, (Office of the Treaty
Commissioner, 2008)
Treaty Essential Leanings We Are All Treaty People,Treaty Essential Learning #4, pgs. 26-46, (Office of
the Treaty Commissioner, 2008)
Native beliefs stress that it is important to maintain a balance among all things in nature. The people
believe that plants, animals, and minerals have spirits that must be respected. If people take too much
from nature, they upset the balance of nature and disrespect the spirits. Once the balance is disrupted,
people may experience sickness, hunger, or other types of suffering.
To maintain the balance, people must treat one another, plants, animals, and the land with respect.
Native people show respect by offering thanks for the gifts that they receive from nature. People show
thanks with prayers, songs, dances, and offerings.
Native North American Wisdom and Gifts (Kalman, 2006)